---
title: "Commentary Critical and Explanatory on the Whole Bible -  Hebrews 6"
description: "CHAPTER 6   :-. WARNING AGAINST
RETROGRADING, WHICH
SOON LEADS
TO APOSTASY;
ENCOURAGEMENT TO
STEADFASTNESS FROM GOD"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/6"
---

CHAPTER 6

. WARNING AGAINST
RETROGRADING, WHICH
SOON LEADS
TO APOSTASY;
ENCOURAGEMENT TO
STEADFASTNESS FROM GOD'S
FAITHFULNESS TO HIS
WORD AND OATH.

**1. Therefore**—Wherefore: seeing
that ye ought not now to be still "babes" ().
**leaving**—getting further
forward than the elementary "principles." "As in
building a house one must never leave the foundation: yet to be
always laboring in 'laying the foundation' would be ridiculous"
[CALVIN].
**the principles of the
doctrine**—*Greek,* "the word *of* the beginning,"
that is, the discussion of the "first principles of Christianity
([Hebrews 5:12](../../../kjv/hebrews/5/12)).
**let us go on**—*Greek,*
"let us be borne forward," or "bear ourselves
forward"; implying active exertion: press on. Paul, in teaching,
here classifies himself with the Hebrew readers, or (as they ought to
be) learners, and says, Let us together press forward.
**perfection**—the matured
knowledge of those who are "of full age" ([Hebrews 5:12](../../../kjv/hebrews/5/12)) in Christian attainments.
**foundation of**—that is,
*consisting in* "repentance."
**repentance from dead
works**—namely, not springing from the *vital* principle of
faith and love toward God, and so counted, like their doer, *dead*
before God. This *repentance from dead works* is therefore
paired with "faith toward God." The three pairs of truths
enumerated are designedly such as JEWISH
believers might in some degree have known from the Old Testament, but
had been taught more clearly when they became Christians. This
accounts for the omission of *distinct* specification of some
essential first principle of Christian truth. Hence, too, he mentions
"faith toward *God,*" and not *explicitly* faith
toward *Christ* (though of course included). Repentance and
faith were the first principles taught under the Gospel.

**2. the doctrine of baptisms**—paired
with "laying on of hands," as the latter followed on
Christian baptism, and answers to the rite of *confirmation* in
Episcopal churches. Jewish believers passed, by an easy transition,
from Jewish *baptismal purifications* (, "washings"), baptism of proselytes, and John's
baptism, and legal imposition of hands, to their Christian analogues,
*baptism,* and the subsequent *laying on of hands,*
accompanied by the gift of the Holy Ghost (compare ). *Greek,* "*baptismoi,*" plural,
including *Jewish* and *Christian baptisms,* are to be
distinguished from *baptisma,* singular, *restricted* to
Christian baptism. The six particulars here specified had been, as it
were, *the Christian Catechism* of the Old Testament; and such
Jews who had begun to recognize Jesus as the Christ immediately on
the new light being shed on these fundamental particulars, were
accounted as having the elementary *principles* of the doctrine
of Christ [BENGEL]. The
first and most obvious elementary instruction of Jews would be the
*teaching* them the typical significance of their own ceremonial
law in its Christian fulfilment [ALFORD].
**resurrection,** &c.—held
already by the Jews from the Old Testament: confirmed with clearer
light in Christian *teaching* or "doctrine."
**eternal judgment**—judgment
fraught with eternal consequences either of joy or of woe.

**3. will we do**—So some of the
oldest manuscripts read; but others, "Let us do." "This,"
that is, "Go on unto perfection."
**if God permit**—For even
in the case of good resolutions, we cannot carry them into effect,
save through God "working in us both to will and to do of His
good pleasure" ([Philippians 2:13](../../../kjv/philippians/2/13)).
The "for" in [Hebrews 6:4](../../../kjv/hebrews/6/4)
refers to this: I say, if God permit, *for* there are cases
where God does not permit, for example, "it is impossible,"
&c. Without God's blessing, the cultivation of the ground does
not succeed ([Hebrews 6:7](../../../kjv/hebrews/6/7)).

**4.** We must "go on toward
perfection"; for if we *fall away,* after having received
enlightenment, it will be *impossible to renew* us *again to
repentance.*
**for those**—"in the
case of those."
**once enlightened**—once
for all illuminated by the word of God taught in connection with
"baptism" (to which, in , as once for all done," once enlightened" here
answers); compare [Ephesians 5:26](../../../kjv/ephesians/5/26).
This passage probably originated the application of the term
"illumination" to baptism in subsequent times.
*Illumination,* however, was not supposed to be the inseparable
accompaniment of *baptism:* thus CHRYSOSTOM
says, "Heretics have *baptism,* not *illumination:*
they are baptized in body, but not enlightened in soul: as Simon
Magus was baptized, but not illuminated." That "enlightened"
here means *knowledge of the word of truth,* appears from
comparing the same *Greek* word "illuminated," [Hebrews 10:32](../../../kjv/hebrews/10/32);
[Hebrews 10:26](../../../kjv/hebrews/10/26), where "knowledge
of the truth" answers to it.
**tasted of the heavenly
gift**—tasted *for themselves.* As "enlightened"
refers to the sense of *sight:* so here *taste* follows.
"The heavenly gift"; *Christ* given by the Father and
revealed by the enlightening word preached and written: as conferring
peace in the remission of sins; and as the Bestower of the gift of
the Holy Spirit ([Acts 8:19](../../../kjv/acts/8/19);
[Acts 8:20](../../../kjv/acts/8/20)),
**made partakers of the Holy
Ghost**—specified as distinct from, though so inseparably
connected with, "enlightened," and "tasted of the
heavenly gift," Christ, as answering to "laying on of
hands" after baptism, which was then generally accompanied with
the impartation of *the Holy Ghost* in miraculous *gifts.*

**5. tasted the good word of
God**—distinct from "tasted OF
(genitive) the heavenly gift"; we do not yet enjoy *all*
the fulness of Christ, but only have a taste OF
Him, the heavenly gift now; but believers may taste the *whole*
word (accusative case) of God already, namely, God's "good word
*of promise.*" The Old Testament promise of Canaan to
Israel typified "the good word of God's" promise of the
heavenly rest ([Hebrews 4:1-16](../../../kjv/hebrews/4/1-16)).
Therefore, there immediately follows the clause, "the powers of
the world to come." As "enlightening" and "tasting
of the heavenly gift," Christ, the Bread of Life, answers to
FAITH: so "made
partakers of the Holy Ghost," to CHARITY,
which is the first-fruit of the Spirit: and "tasted the good
word of *God,* and the powers of the world to come," to
HOPE. Thus the triad of
privileges answers to the Trinity, the Father, Son, and Spirit, in
their respective works toward us. "The world to come," is
the Christian dispensation, viewed especially in its *future
glories,* though already begun in grace here. The *world to come*
thus stands in contrast to *course of this world,* altogether
disorganized because God is not its spring of action and end. By
faith, Christians make the world to come a present reality, though
but a foretaste of the perfect future. The powers of this new
spiritual world, partly exhibited in outward miracles at that time,
and then, as now, especially consisting in the Spirit's inward
quickening influences are the earnest of the coming inheritance
above, and lead the believer who gives himself up to the Spirit to
seek to live as the angels, to sit with Christ in heavenly places, to
set the affections on things above, and not on things on earth, and
to look for Christ's coming and the full manifestation of the world
to come. This "world to come," in its future aspect, thus
corresponds to "resurrection of the dead and eternal life"
([Hebrews 6:2](../../../kjv/hebrews/6/2)), the *first*
Christian principles which the Hebrew believers had been taught, by
the Christian light being thrown back on their Old Testament for
their instruction (see on [Hebrews 6:2](../../../kjv/hebrews/6/2)). "The world to come," which, as to its "powers,"
exists already in the redeemed, will pass into a fully realized fact
at Christ's coming ([Colossians 3:4](../../../kjv/colossians/3/4)).

**6. If**—*Greek,* "*And*
(yet) *have* fallen away"; compare a less extreme falling
or declension, [Galatians 5:4](../../../kjv/galatians/5/4), "Ye
are fallen from grace." Here an entire and wilful apostasy is
meant; the Hebrews had not yet so fallen away; but he warns them that
such would be the final result of retrogression, if, instead of
"going on to perfection," they should need to learn again
the first principles of Christianity ([Galatians 5:4](../../../kjv/galatians/5/4)).
**to renew them again**—They
have been "once" ([Hebrews 6:4](../../../kjv/hebrews/6/4))
already *renewed,* or made anew, and now they need to be
"*renewed*" over "again."
**crucify to themselves the Son
of God**—"*are crucifiying* to themselves" Christ,
instead of, like Paul, *crucifying the world unto them by the cross
of Christ* ([Galatians 6:14](../../../kjv/galatians/6/14)). So in
[Hebrews 10:29](../../../kjv/hebrews/10/29), "trodden under
foot the Son of God, and counted the blood of the covenant, wherewith
. . . sanctified, an unholy thing." "The Son of God,"
marking His dignity, shows the greatness of their offense.
**put him to an open
shame**—literally, "make a public example of" Him, as
if He were a malefactor suspended on a tree. What the carnal Israel
did outwardly, those who fall away from light do inwardly, they
virtually crucify again the Son of God; "they tear him out of
the recesses of their hearts where He had fixed His abode and exhibit
Him to the open scoffs of the world as something powerless and
common" [BLEEK in
ALFORD]. The Montanists
and Novatians used this passage to justify the lasting exclusion from
the Church of those who had once lapsed. The Catholic Church always
opposed this view, and readmitted the lapsed on their repentance, but
did not rebaptize them. This passage implies that persons may be in
some sense "renewed," and yet fall away finally; for the
words, "renew *again,*" imply that they have been, in
*some* sense, *not the full sense,* ONCE
RENEWED by the Holy Ghost; but certainly not that they are
"the elect," for these can never fall away, being chosen
unto everlasting life ([John 10:28](../../../kjv/john/10/28)).
The elect abide in Christ, hear and continuously obey His voice, and
do not fall away. He who abides not in Christ, is cast forth as a
withered branch; but he who abides in Him becomes more and more free
from sin; the wicked one cannot touch him; and he by faith overcomes
the world. A *temporary* faith is possible, without one thereby
being constituted one of the elect ([Mark 4:16](../../../kjv/mark/4/16);
[Mark 4:17](../../../kjv/mark/4/17)). At the same time it
does not limit God's grace, as if it were "impossible" *for
God* to reclaim even such a hardened rebel so as yet to look on
Him whom he has pierced. The impossibility rests in their having
known in themselves once the power of Christ's sacrifice, and yet now
rejecting it; there *cannot possibly* be any new means devised
for their renewal afresh, and the means provided by God's love they
now, after experience of them, deliberately and continuously reject;
their conscience being served, and they "twice dead" ([Mark 4:17](../../../kjv/mark/4/17)), are now past hope, except by a miracle of God's grace. "It
is the curse of evil eternally to propagate evil" [THOLUCK].
"He who is led into the whole (?) compass of Christian
experiences, may yet cease to abide in them; he who abides not in
them, was, at the very time when he had those objective experiences,
not *subjectively* true to them; otherwise there would have been
fulfilled in him, "Whosoever hath, to him shall be given, and he
shall have more abundance" ([Mark 4:17](../../../kjv/mark/4/17)), so that he would have abided in them and not have fallen
away" [THOLUCK]. Such
a one was never truly a Spirit-led disciple of Christ ([Mark 4:17](../../../kjv/mark/4/17)). The sin against the Holy Ghost, though somewhat
similar, is not identical with this sin; for *that* sin may be
committed by those *outside* the Church (as in [Matthew 12:24](../../../kjv/matthew/12/24);
[Matthew 12:31](../../../kjv/matthew/12/31); [Matthew 12:32](../../../kjv/matthew/12/32));
this, only by those *inside.*

**7. the earth**—rather as *Greek*
(no article), "land."
**which drinketh in**—*Greek,*
"which *has* drunk in"; not merely receiving it on the
surface. Answering to those who have enjoyed the privilege of
Christian experiences, being in some sense renewed by the Holy Ghost;
true alike of those who persevere and those who "fall away."
**the rain that cometh oft upon
it**—not merely failing *over* it, or *towards* it, but
falling and resting *upon* it so as to *cover* it (the
*Greek* genitive, not the accusative). The "oft"
implies, on God's part, the riches of His abounding grace ("coming"
spontaneously, and often); and, on the apostate's part, the wilful
perversity whereby he has done continual despite to the oft-repeated
motions of the Spirit. Compare "How *often,*" . The rain of heaven falls both on the elect and the
apostates.
**bringeth forth**—as the
*natural* result of "*having drunk in* the rain."
See above.
**herbs**—provender.
**meet**—fit. Such as the
master of the soil wishes. The opposite of "rejected," .
**by whom**—rather as
*Greek,* "for (that is, on account of) whom," namely,
the lords of the soil; not the laborers, as *English Version,*
namely, God and His Christ (). The heart of man is the earth; man is the dresser; herbs
are brought forth meet, not for the dresser, by whom, but for God,
the owner of the soil, for whom it is dressed. The plural is general,
*the owners whoever they may be;* here *God.*
**receiveth**—"partaketh
of."
**blessing**—fruitfulness.
Contrast God's curse causing unfruitfulness ([Genesis 3:17](../../../kjv/genesis/3/17);
[Genesis 3:18](../../../kjv/genesis/3/18)); also spiritually ([Genesis 3:18](../../../kjv/genesis/3/18)).
**from God**—Man's use of
means is vain unless God bless ([1 Corinthians 3:6](../../../kjv/1-corinthians/3/6);
[1 Corinthians 3:7](../../../kjv/1-corinthians/3/7)).

**8. that which**—rather as *Greek*
(no article), "But *if it* (the 'land,' ) bear"; not so favorable a word as "bringeth
forth," [Hebrews 6:7](../../../kjv/hebrews/6/7), said of
the good soil.
**briers**—*Greek,*
"thistles."
**rejected**—after having
been *tested;* so the *Greek* implies. *Reprobate . . .
rejected* by the Lord.
**nigh unto cursing**—on
the verge of being given up to its own barrenness by the just curse
of God. This "nigh" softens the severity of the previous
"It is impossible," c. ([Hebrews 6:4](../../../kjv/hebrews/6/4)
[Hebrews 6:6](../../../kjv/hebrews/6/6)). The ground is not yet
actually *cursed.*
**whose**—"of which
(*land*) the end is unto burning," namely, with the
consuming fire of the last judgment; as the land of Sodom was given
to "brimstone, salt, and *burning*" ([Hebrews 6:6](../../../kjv/hebrews/6/6)); so as to the ungodly ([Matthew 3:10](../../../kjv/matthew/3/10);
[Matthew 3:12](../../../kjv/matthew/3/12); [Matthew 7:19](../../../kjv/matthew/7/19);
[Matthew 13:30](../../../kjv/matthew/13/30); [John 15:6](../../../kjv/john/15/6);
[2 Peter 3:10](../../../kjv/2-peter/3/10)). Jerusalem, which had
so resisted the grace of Christ, was then nigh unto cursing, and in a
few years was burned. Compare [2 Peter 3:10](../../../kjv/2-peter/3/10), "*burned* up their city" an earnest of a
like fate to all wilful abusers of God's grace ([Hebrews 10:26](../../../kjv/hebrews/10/26);
[Hebrews 10:27](../../../kjv/hebrews/10/27)).

**9. beloved**—appositely here
introduced; LOVE to you
prompts me in the strong warnings I have just given, not that I
entertain unfavorable thoughts of you; nay, I anticipate *better
things* of you; *Greek* "*the* things which are
better"; that ye are not *thorn-bearing,* or *nigh unto
cursing,* and doomed *unto burning,* but heirs of *salvation*
in accordance with God's faithfulness ().
**we are persuaded**—on
good grounds; the result of proof. Compare , "I myself am persuaded of you, my brethren, that ye
are full of *goodness.*" A confirmation of the Pauline
authorship of this Epistle.
**things that accompany**—*Greek,*
"things that hold by," that is, are close unto "salvation."
Things that are linked unto salvation (compare ). In opposition to "nigh unto cursing."
**though**—*Greek,*
"if even we thus speak." "For it is better to make you
afraid with words, that ye may not suffer in fact."

**10. not unrighteous**—not
*unfaithful* to His own gracious promise. Not that we have any
inherent *right to claim* reward; for (1) a *servant* has
no merit, as he only does that which is his bounden duty; (2) our
best performances bear no proportion to what we leave undone; (3) all
strength comes from God; but God has *promised of His own grace*
to reward the good works of His people (already accepted through
faith in Christ); it is His *promise,* not our merits, which
would make it *unrighteous* were He not to reward His people's
works. God will be no man's debtor.
**your work**—your whole
Christian life of active obedience.
**labour of love**—The
oldest manuscripts omit "labor of," which probably crept in
from [1 Thessalonians 1:3](../../../kjv/1-thessalonians/1/3). As "love"
occurs here, so "hope," [1 Thessalonians 1:3](../../../kjv/1-thessalonians/1/3), "faith," [1 Thessalonians 1:3](../../../kjv/1-thessalonians/1/3); as in [1 Corinthians 13:13](../../../kjv/1-corinthians/13/13): the
*Pauline* triad. By their *love* he sharpens their *hope*
and *faith.*
**ye have showed**—(Compare
[Hebrews 10:32-34](../../../kjv/hebrews/10/32-34)).
**toward his name**—Your
acts *of love to* the saints were done for His name's sake. The
distressed condition of the Palestinian Christians appears from the
collection for them. Though receiving bounty from other churches, and
therefore not able to minister much by *pecuniary* help, yet
those somewhat better off could minister to the greatest sufferers in
their Church in various other ways (compare [Hebrews 10:32-58](../../../kjv/hebrews/10/32-58)). Paul, as elsewhere, gives them the utmost credit for their
graces, while delicately hinting the need of perseverance, a lack of
which had probably somewhat begun to show itself.

**11. And**—*Greek,* "But."
**desire**—*Greek,*
"*earnestly* desire." The language of fatherly
affection, rather than command.
**every one of you**—implying
that *all* in the Palestinian churches had not shown the same
diligence as some of those whom he praises in . "He cares alike for great and small, and overlooks
none." "Every one of them," even those diligent in
acts of LOVE (), needed to be stimulated to *persevere* in the same
diligence with a view to the full assurance of HOPE unto the end.
They needed, besides love, patient perseverance, resting on *hope*
and *faith* ([Hebrews 10:36](../../../kjv/hebrews/10/36);
[Hebrews 13:7](../../../kjv/hebrews/13/7)). Compare "the full
assurance of faith," [Hebrews 10:22](../../../kjv/hebrews/10/22);
[Romans 4:21](../../../kjv/romans/4/21); [1 Thessalonians 1:5](../../../kjv/1-thessalonians/1/5).
**unto the end**—the coming
of Christ.

**12. be not**—*Greek,*
"become not." In , he said, "Ye have become dull (*Greek,*
'*slothful*') *of hearing*"; here he warns them not to
become "slothful *absolutely,*" namely, also in mind
and deed. He will not become slothful who keeps always *the end*
in view; *hope* is the means of ensuring this.
**followers**—*Greek,*
"imitators"; so in , *Greek;* [1 Corinthians 11:1](../../../kjv/1-corinthians/11/1).
**patience**—*Greek,*
"*long-suffering* endurance." There is the
*long-suffering patience,* or *endurance* of *love,*
[1 Corinthians 13:4](../../../kjv/1-corinthians/13/4), and that of *faith,*
[Hebrews 6:15](../../../kjv/hebrews/6/15).
**them who . . . inherit the
promises**—*Greek,* "who *are inheriting,*"
c. to whom the promises are their inheritance. Not that they *have*
actually entered on the *perfect* inheritance, which [Hebrews 11:13](../../../kjv/hebrews/11/13);
[Hebrews 11:39](../../../kjv/hebrews/11/39); [Hebrews 11:40](../../../kjv/hebrews/11/40)
explicitly denies; though doubtless the dead in Christ have, in the
disembodied soul, a foretaste of it; but "them (enumerated in
[Hebrews 11:2-40](../../../kjv/hebrews/11/2-40)) who in
every age have been, are, or shall be, *inheritors* of the
promises"; of whom Abraham is an illustrious example ([Hebrews 11:2-58](../../../kjv/hebrews/11/2-58)).

**13. For**—confirming the
reasonableness of resting on "the promises" as infallibly
sure, resting as they do on God's oath, by the instance of Abraham.
"He now gives consolation, by *the oath of God's grace,* to
those whom, in the second, third, and fourth chapters, he had warned
by the *oath* of God's 'wrath.' The oath of wrath did not
primarily extend its force beyond the wilderness; but the oath of
grace is in force for ever" [BENGEL].

**14. multiplying . . .
multiply**—Hebraism for *superabundantly multiply.*
**thee**—The increase of
Abraham's seed is virtually an increase of *himself.* The
argument here refers to Abraham *himself* as an example;
therefore Paul quotes [Genesis 22:17](../../../kjv/genesis/22/17),
"thee," instead of "thy seed."

**15. so**—thus relying on the
promise.

**16. for confirmation**—not to be
joined, as *English Version,* to "an oath"; but to "an
end" [ALFORD]. I
prefer, "The oath is to them, in respect to confirmation (of
one's solemn promise or covenant; as here, *God's*), an end of
all *contradiction* (so the *Greek* is translated, ), or "gainsaying." This passage shows: (1) an oath
is sanctioned even in the Christian dispensation as lawful; (2) that
the limits to its use are, that it only be employed where it can *put
an end to contradiction in disputes,* and *for confirmation*
of a solemn promise.

**17. Wherein**—that is, *Which
being the case* among men, God, in accommodation to their manner
of confirming covenants, superadded to His sure *word* His *oath:*
the "TWO immutable
things" ([Hebrews 6:18](../../../kjv/hebrews/6/18)).
**willing . . . counsel**—*Greek,*
"willing . . . *will*"; words akin. Expressing the
utmost benignity [BENGEL].
**more abundantly**—than
had He not sworn. His word would have been amply enough; but, to make
assurance doubly sure, He "interposed with an oath" (so the
*Greek*). Literally, *He acted as Mediator,* coming between
Himself and us; as if He were less, while He swears, than Himself by
whom He swears (for the less among men usually swear by the greater).
Dost thou not yet believe, thou that hearest the promise? [BENGEL].
**heirs of promise**—not
only Abraham's literal, but also his spiritual, seed ([Hebrews 6:18](../../../kjv/hebrews/6/18)).

**18. immutable**—Translate, as in
[Hebrews 6:17](../../../kjv/hebrews/6/17), "unchangeable."
**impossible . . . to lie**—"*ever*
to lie"; this is the force of the *Greek* aorist [ALFORD].
His not being able to deny Himself is a proof, not of weakness, but
of strength incomparable.
**consolation**—under
doubts and fears, and so "encouragement," literally,
"exhortation."
**fled for refuge**—as if
from a shipwreck; or, as one fleeing to one of the six cities of
refuge. Kadesh, that is, *holy,* implies the holiness of Jesus,
our Refuge. Shechem, that is, *shoulder,* the government is upon
his shoulder ([Isaiah 9:6](../../../kjv/isaiah/9/6)). Hebron,
that is, *fellowship,* believers are called into the fellowship
of Christ. Bezer, that is, *a fortress,* Christ is so to all who
trust in Him. Ramoth, that is, *high,* for Him hath God exalted
with His right hand ([Acts 5:31](../../../kjv/acts/5/31)).
Golan, that is, *joy,* for in Him all the saints are justified
and shall glory.
**lay hold upon the hope**—that
is, the object of our hope, as upon a preservative from sinking.
**set before us**—as a
prize for which we strive; a new image, namely, the race course
([Hebrews 12:1](../../../kjv/hebrews/12/1); [Hebrews 12:2](../../../kjv/hebrews/12/2)).

**19.** *Hope* is found
represented on coins by an *anchor.*
**sure and steadfast**—*sure*
in respect to *us: steadfast,* or "firm" [ALFORD],
in *itself.* Not such an *anchor* as will not keep the
vessel from tossing, or an anchor unsound or too light [THEOPHYLACT].
**which entereth into that**—that
is the place
**within the veil**—two
images beautifully combined: (1) The *soul* is *the ship:*
the *world* the *sea:* the *bliss beyond* the world,
*the distant coast;* the *hope* resting on faith, the
*anchor* which prevents the vessel being tossed to and fro; the
*encouraging consolation* through the *promise* and *oath*
of God, the cable connecting the ship and anchor. (2) The world is
the fore-court: heaven, the Holy of Holies; Christ, the High Priest
going before us, so as to enable us, after Him, and through Him, to
enter within the veil. ESTIUS
explains, As the anchor does not stay in the waters, but enters the
ground hidden beneath the waters, and fastens itself in it, so hope,
our anchor of the soul, is not satisfied with merely coming to the
vestibule, that is, is not content with merely earthly and visible
goods, but penetrates even to those which are within the veil,
namely, to the Holy of Holies, where it lays hold on God Himself, and
heavenly goods, and fastens on them. "Hope, entering within
heaven, hath made us already to be in the things promised to us, even
while we are still below, and have not yet received them; such
strength hope has, as to make those that are earthly to become
heavenly." "The soul clings, as one in fear of shipwreck to
an anchor, and sees not whither the cable of the anchor runs—where
it is fastened: but she knows that it is fastened behind the veil
which hides the future glory."
**veil**—*Greek,*
"*catapetasma*": the *second* veil which shut in
the Holiest Place. The outer veil was called by a distinct *Greek*
term, *calumma:* "the second (that is, the inner) veil."

**20.** The absence of the *Greek*
article requires ALFORD'S
translation, "Where. As forerunner for us (that is, in our
behalf), entered Jesus" [*and is now:* this last clause is
implied in the 'where' of the *Greek,* which implies being IN
a place: 'whither' is understood to 'entered,' taken out of 'where';
whither *Jesus entered,* and *where* He is now]. The "for
us" implies that it was not for Himself, as God, He needed to
enter there, but as our High Priest, representing and introducing us,
His followers, opening the way to us, by His intercession with the
Father, as the Aaronic high priest entered the Holiest Place once a
year to make propitiation for the people. The first-fruits of our
nature are ascended, and so the rest is sanctified. Christ's
ascension is our promotion: and whither the glory of the Head has
preceded, thither the hope of the body, too, is called. We ought to
keep festal day, since Christ has taken up and set in the heavens the
first-fruit of our lump, that is, the human flesh [CHRYSOSTOM].
As John Baptist was Christ's forerunner on earth, so Christ is ours
in heaven.

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